I should like to begin this paper by thanking Anik Waldow for drawing my attention to a debate between Jean Jacques Rousseau and the philosophes about the proposal to build a theatre in Geneva, wit...

I write here about how the visible and the invisible intertwine in painting: in theory and in praxis – primarily the praxis of my own painting. Philosophers are rarely asked to discuss, much less to show in public, what they do avocationally rather than professionally. I was drawn to the invitation of the Merleau-Ponty Circle to exhibit my painting and to talk about what I do when I am not writing or teaching philosophy. It has offered a rare chance to (...) catch up with myself – with the painter in me. I started in art long before I turned to philosophy. It was my first love and is still my intermittent passion. I have not hidden it from others altogether – I have shown my work in various group shows– but it would be more accurate to say that I have hidden it from myself. Talking about my art work in the context of this Circle comes at a very welcome moment in which I am in the process of determining where I shall go with the rest of my life as it shortens down: ars longa, vita brevis.J’écris ici à propos de la manière dont le visible et l’invisible s’entrelacent dans la peinture : en théorie et en pratique, prioritairement dans ma propre pratique de la peinture. On demande rarement aux philosophes de discuter, et encore moins de montrer en public, ce qu’ils font en amateurs plutôt que professionnellement. J’ai été entraîné par l’invitation du Merleau-Ponty Circle à exposer ma peinture et à parler de ce que je fais lorsque je n’écrit pas et n’enseigne pas la philosophie. Cela m’a offert une chance rare de me retrouver moi-même, le peintre en moi. J’ai commencé dans l’art bien avant de me tourner vers la philosophie. C’était mon premier amour c’est encore ma passion intermittente. Je ne l’ai pas caché, puisque j’ai montré mon travail dans plusieurs expositions collectives. Ce serait plus juste de dire que je l’ai caché de moi-même. Parler de mes oeuvres d’art dans le contexte du Merleau-Ponty Circle arrive à un moment tout à fait bienvenu, où je suis en train de réfléchir à la suite de ma vie, puisqu’elle raccourcit : ars longa, vita brevis.In questo articolo tratto di come il visibile e l’invisibile si intreccino in pittura, nella teoria come nella pratica, e in particolare nella mia pratica di pittura. Raramente ai filosofi viene chiesto di discutere, e ancor più raramente di mostrare pubblicamente, ciò che essi fanno in ambito amatoriale e non professionale. Sono rimasto molto colpito dall’invito del Merleau-Ponty Circle a esporre i miei dipinti e a parlare dell’attività che svolgo quando non scrivo o non insegno filosofia. Questo invito mi ha fornito un’opportunità rara per riprendere contatto con me stesso – con il pittore che è in me. Mi sono avvicinato all’arte molto prima di rivolgermi alla filosofia. L’arte è stato il mio primo amore ed è ancora la mia passione intermittente. Non l’ho mai tenuta nascosta agli altri – ho presentato il mio lavoro in numerose mostre collettive; forse sarebbe più corretto dire che l’ho nascosta a me stesso.La possibilità di parlare della mia arte in occasione del Merleau-Ponty Circle si è presentata in un momento molto propizio, in cui mi trovo a domandarmi quale strada percorrere in quello che resta della mia vita che a mano a mano si accorcia: ars longa, vita brevis. (shrink)

Il s’agit ici d’aborder comparativement Nietzsche et Shakespeare sous le rapport de la « folie ». Après avoir résumé Le Roi Lear, de Shakespeare, l’article s’attache à définir le personnage du Fol (ou bouffon) comme porteur d’une vérité cynique et porteur du thème de l’inversion des valeurs propre au paradigme carnavalesque de la fête (Saturnales antiques), auquel Nietzsche, autant que Shakespeare, a pu puiser. On montre ensuite, dans une perspective foucaldienne, que la folie dans la pièce de Shakespeare garde (...) un caractère d’ambiguïté, la vérité semblant circuler entre les différents types de folie (feinte, oraculaire, poétique) que démontrent les différents personnages de la pièce. On rappelle enfin la cohérence entre le rapport philosophique et le rapport existentiel de Nietzsche à la maladie. La notion d’Amor Fati, qui imprègne également la pièce de Shakespeare, synthétise cette attitude à la fois tragique et dionysienne. (shrink)

En este artículo analizaremos la visión rawlsiana sobre el igualitarismo de Rousseau. En primer término, veremos que -siempre desde la perspectiva de Rawls-la obra del ginebrino afirma la necesidad de una cierta igualdad de condiciones como requisito para la igual ciudadanía y establece una noción del bien común que no responde a un criterio agregativo de corte utilitarista. En segundo lugar, examinaremos un poco más a fondo el igualitarismo rousseuniano y señalaremos que la regulación de las desigualdades permitidas por medio (...) del amor propio se asemeja a la noción rawlsiana del veto de los menos aventajados, mecanismo derivado del Principio de Diferencia y del bien primario del auto-respeto. Por último, recorreremos algunas posibles razones para desear la igualdad y observaremos cómo Rawls valora la igual ciudadanía -en tanto igualdad del más alto nivel- como aquella que es más cercana al núcleo del pensamiento rousseauniano, siempre en condiciones materiales que aseguren la independencia personal. In this article we look into Rawls's view on Rousseau's egalitarianism. To begin with, we shall see that, from the Rawlsian perspective, the works of the citizen of Geneva affirm the need of some kind of equality of condition as a requirement for equal citizenship, and assert a notion of the common good that is at odds with the aggregative criterion found in Utilitarianism. Secondly, we shall examine a little further the economic egalitarianism of Rousseau, showing that the regulation of inequalities by means of amour-propre is akin to the Rawlsian notion of the veto of the worst off, which is derived from the Difference Principle and the primary social good of self-respect. Lastly, we will survey some reasons for desiring equality and we will see how Rawls, from his own political conception, considers that equal citizenship, as equality of the highest level, is the conception closest to the core of Rousseau's thoughts, given certain material conditions capable of securing personal independence. (shrink)

L ' amour de Dieu, chez les mystiques, se caractérise par la réciprocité. Nous aimons Dieu, et Dieu nous aime. Réciprocité rencontrée chez un disciple de François de Sales, Jean - Pierre Camus. Lui - même procéderait des moines du désert, aux textes recueillis dans la Philocalie... Curieusement, on retrouve, au - delà d ' un amor Dei classique, où Dieu ne répond pas à notre amour, un amor intellectualis Dei, retrouvant la réciprocité, enfin de l ' Éthique (...) de Spinoza. Paradoxalement celui - ci annonce un même amour, plus la prise en compte de la souffrance, propre à Simone Weil, aujourd ' hui. God's love with the mystics is characterized by reciprocity. We love God and God loves us. Such a reciprocity is to be met with a disciple of François de Sales, Jean - Pierre Camus. He would most probably proceed from the monks from the desert, with the texts gathered in Philocalia. Strangely enough beyond a classical amor Dei in which God does not answer our love, i. e. an amor intellectualis Dei, recapturing reciprocity as at the end of Spinoza's Ethics. Paradoxically, the latter foretells a very same love, adding the taking into account of pain, which is today typical of Simone Weil's thought. (shrink)

Dividido em cinco partes, o presente artigo procura esboçar uma interpretação sistemática do pensamento filosófico criacionista do portuense Álvaro Ribeiro (1905-1981), um dos discípulos de Leonardo Coimbra que maior influência vem exercendo na filosofia portuguesa da segunda metade do século. Após apresentar os traços essenciais da vida e da obra do pensador, o artigo detém-se na exposição do modo como Álvaro Ribeiro concebia a Filosofia, como arte da palavra ou arte de filosofar, e como entendia as diversas disciplinas filosóficas. Passando, (...) depois, a considerar a doutrina do homem como Razão animada, aborda, sucessivamente, os problemas relativos à origem do homem, aos elementos do composto humano -corpo, alma e espírito - à 1 iberdade, que, no seu pensamento, depende da verdade e não da vontade, ao amor, à morte e à imortalidade. No domínio cosmológico, a que o filósofo dedicou menor atenção do que às questões antropológicas, o seu pensamento apresenta-se radicalmente pluralista, admitindo diversas regiões da realidade, e dinamista, pois entendia que, à excepção de Deus, tudo no mundo se encontra em movimento, para atingir o seu fim próprio. Quanto à teologia filosófica, considera o artigo a posição do filósofo sobre a essência, a existência e os atributos de Deus e os problemas do mal e do milagre, concluindo por analisar a posição de Álvaro Ribeiro perante o cristianismo e a divindade de Jesus. /// Divisé en cinq parties, le présent article cherche à tracer une interprétation systématique de la pensée philosophique créationniste de Âlvaro Ribeiro (1905-1981), originaire de la ville de Porto et un des disciples de Leonardo Coimbra qui ait le plus marqué la philosophie portugaise de la seconde moitié du siècle. Après avoir présenté les principaux traits de la vie et de l'oeuvre du penseur, l'article s'arrête sur la façon dont Alvaro Ribeiro concevait aussi bien la philosophie, comme art de la parole ou art de philosopher, que les diverses disciplines philosophiques. On en vient par après à considérer la doctrine de l'homme comme Raison animée, et l'on aborde successivement les problèmes concernant l'origine de l'homme, les éléments du composé humain (corps, âme, esprit), la liberté, laquelle, en sa pensée, dépend de la vérité et non de la volonté, l'amour, la mort, l'immortalité. Au plan cosmologique, auquel le philosophe prêta moins d'attention qu'aux questions anthropoplogiques, sa pensée se présente comme radicalement pluraliste, admettant diverses régions de la réalité et dynamique, car il entendait qu'à l'exception de Dieu, tout dans le monde se trouve en mouvement, en vue d'atteindre sa fin propre. Quant à la théologie philosophique, l'article considère la position du philosophe sur l'essence, l'existence et les attributs de Dieu, et les problèmes du mal et du miracle, et termine par l'analyse de la position de Âlvaro Ribeiro sur le christianisme et la divinité de Jésus. /// This paper is divided into five parts, and is an attempt to sketch a systematic interpretation on the creationist philosophical thought of Alvaro Ribeiro (1905-1981), from Oporto, one of the disciples of Leonardo Coimbra that has had a greater influence upon the Portuguese philosophy during the second half of the XXth century. After the presentation of the main elements of his life and work, the paper explains Alvaro Ribeiro's concept of philosophy - as a word art or an art of philosophizing -, and how he conceived the main philosophical disciplines. Next, after the consideration of his doctrine of man as animated Reason, the main problems are analyzed as to the origin of man, the elements of the human compound - body, soul and spirit - freedom, which according to him depends on truth and not on will, love, death and immortality. Within the cosmological domain, to which the author dedicated less attention than to the anthropological questions, his views are radically both pluralistic, as he admited several areas of reality, and dynamist, as he believed that everything in the world but God has been set in motion in order to reach its own end. As to his philosophical theology, this paper considers the author's position as to the essence, the existence and the attributes of God, and also to the questions of evil and miracle, concluding with an analysis of Álvaro Ribeiro's views on both Christianity and the divinity of Jesus. (shrink)

We use a lab experiment to examine whether and how leaders influence workers’ (un)ethical behavior through financial reporting choices. We randomly assign the role of leaders or workers to subjects, who can choose to report an outcome via automatic or self-reporting. Self-reporting allows for profitable and undetectable earnings manipulation. We vary the leaders’ ability to choose the reporting method and to punish workers. We show that workers are more likely to choose automatic reporting when their leader voluntarily does so and (...) can assign punishment. Even workers who choose self-reporting tend to cheat less when their leader chooses automatic reporting. Nonetheless, most leaders do not opt for automatic reporting in the first place: they often choose self-reporting and punish workers who rather choose automatic reporting. Collectively, our results reveal a dual effect of leadership on ethical behaviors in organizations: workers behave more ethically if their leader makes ethical choices, but often leaders do not make ethical choices in the first place. Hence, leading by example can backfire. (shrink)

By means of the averaging method of the first order, we introduce the maximum number of limit cycles which can be bifurcated from the periodic orbits of a Hamiltonian system. Besides, the perturbation has been used for a particular class of the polynomial differential systems.

Building a meaningful model of biological regulatory network is usually done by specifying the components and their interactions, by guessing the values of parameters, by comparing the predicted behaviors to the observed ones, and by modifying in a trial-error process both architecture and parameters in order to reach an optimal fitness. We propose here a different approach to construct and analyze biological models avoiding the trial-error part, where structure and dynamics are represented as formal constraints. We apply the method to (...) Hopfield-like networks, a formalism often used in both neural and regulatory networks modeling. The aim is to characterize automatically the set of all models consistent with all the available knowledge. The available knowledge is formalized into formal constraints. The latter are compiled into Boolean formula in conjunctive normal form and then submitted to a Boolean satisfiability solver. This approach allows to formulate a wide range of queries, expressed in a high level language, and possibly integrating formalized intuitions. In order to explore its potential, we use it to find cycles for 3-nodes networks and to determine the flower morphogenesis regulatory network of Arabidopsis thaliana. Applications of this technique are numerous and concern the building of models from data as well as the design of biological networks possessing specified behaviors. (shrink)

Ezzence is the first smartphone-controlled olfactometer designed for both day and night conditions. We discuss the design and technical implementation of Ezzence and report on a study to evaluate the feasibility of using the device in home-based sleep environments. The study results show that participants were satisfied with the device and found it easy to use. Furthermore, participants reported a significant improvement in sleep quality when using the device with scent in comparison to the control condition, as well as better (...) mood the following morning and shorter time to sleep onset. The device is integrated with a wearable EEG and real-time sleep staging algorithm to release scent during specific sleep stages, which is important for certain use cases. Ezzence can be used for several applications, including those that require scent triggered day and night. They include targeted memory reactivation, longitudinal health treatments, therapy, and mental or physical exercises. Finally, this article proposes an interaction framework to understand relationships between scents and environments based on proxemic dimensions and passive or active interactions during sleep. (shrink)

Contrasting the conflicting positions of Fink and Žižek, this article opens and closes with the question: is feminine jouissance ineffable? It solves the mystery of why Lacan associates the Other jouissance with women and presents an account of phallic and the Other jouissance informed by the work of Breuer and Freud. It argues that the satisfactions of Lacan’s feminine subject bear striking affinity to those of the hysteric, while phallic jouissance affords the same sort of enjoyment as that of Freud’s (...) obsessional neurotic. And, while “real” experiences make one lose one-self and may not be represented by one who was absent, this is not to say that we cannot shed light on characteristically feminine pleasure/pains. (shrink)

Nada propone una interpretación de las diferentes conciencias (arcaica, mágica, mítica, mental e integral) que han ocupado los distintos eones que ha atravesado nuestra especie (urobórico, tifónico, matriarcal, patriarcal y fratriarcal), partiendo de que en todas ellas se ensayan diversos tratos con la nada o lo indeterminado. Se sugiere que, en cada eón, la respectiva conciencia pasa por una fase de ignorancia negativa (no sabe que no sabe), otra de ignorancia positiva (sabe que no sabe), un momento de impasse en (...) el que el decaimiento de una conciencia se cruza con la emergencia de otra, resultando de tal cruce un conocimiento inconsciente (no sabe que sabe), y un momento final de conciencia plena o sabiduría (sabe que sabe) desde el que se precipitan, de nuevo, pero en otro eón y sobre otra conciencia, nuevas ignorancias. (shrink)

Los principios de donde recibe el ente la existencia -- Naturaleza y sobre naturaleza -- Existencia de dios y Existencia de dios segun mi exposición -- Apéndices.

Desde un recorrido por algunas de las transformaciones desarrolladas en la práctica religiosa cotidiana de distintas comunidades, producidas en los meses iniciales de la pandemia del COVID 19, se abordaron las respuestas de estas comunidades religiosas, mediadas por las Tics. La investigación tenía el objetivo de profundizar en los procesos de adaptación de los rituales y celebraciones religiosas, desde un acercamiento a los procesos de virtualización y digitalización. Asimismo, analizar el espacio que ocuparon los Mass Media en la formulación de (...) relatos sobre las prácticas religiosas en el contexto pandémico. Por último, comprender el papel que tuvieron las comunidades religiosas en la resolución de muchos de los conflictos e incertidumbres existenciales generadas durante ese período. En este sentido, quería dar respuesta a cuestiones cómo ¿Qué implicó la situación de Pandemia para las comunidades religiosas? ¿En qué medida podemos hablar de una redefinición de los espacios sagrados? ¿Qué lugar ocuparon las tecnologías a la hora de solventar las dificultades cultuales en las congregaciones religiosas? ¿Cuál fue el relato de los Mass Media sobre las prácticas de estas comunidades religiosas? Para dar respuesta a estas cuestiones se optó por la etnografía virtual de los espacios mediados por las Tics, y la realización de entrevistas para recoger las experiencias religiosas offline. Los resultados revelaron que la resiliencia mostrada por las personas de estas comunidades religiosas reflejaba su capacidad para reformular y redimensionar las prácticas religiosas, desde las herramientas digitales. (shrink)

The starting point for the following reflections comes from Jacques Roger’s monumental work, Les sciences de la vie dans la pensée française du XVIIIe siècle. I hope my remarks may cast some light on a problem that has long remained obscure, and doubtless was to Buffon himself: the status of matter in general and the relation of brute to organic matter in particular.

ZUSAMMENFASSUNGDie renommierte Religionsphilosophin Eleonore Stump bezieht seit über zwei Jahrzehnten in zahlreichen Publikationen zur Theodizeeproblematik Stellung. In der vorliegenden Untersuchung werden Stumps Überlegungen zum problem of evil systematisiert und kritisch gewürdigt. Dabei zeigt sich, dass die zentrale Annahme, auf der Stumps Theodizee beruht, die Pädagogisierung des Leids im Rahmen einer free will defence, über die Jahre hinweg keine substantielle Modifikation erfahren hat.SUMMARYSince more than two decades well-known philosopher of religion Eleonore Stump has discussed in numerous publications the problem of evil. (...) This paper aims at systematizing and evaluating Stump's considerations on this topic. The paper shows that Stump's crucial assumption of interpreting evil from a pedagogic point of view within a free will defence has not changed substantially over the years. (shrink)

The inclusion of animals in research studies involves a great responsibility to ensure animal welfare within the relevant ethical and legal frameworks. This study aimed to review compliance with the ARRIVE Essential 10 requirements and the ethical oversight of animal behaviour and welfare studies in farm animals. Three journals and a total of 133 articles were reviewed for compliance with the ARRIVE Essential 10 items and criteria. Each article obtained a final score according to whether or not each criterion was (...) met within each item. Likewise, ethical declaration in each article was recorded. Chi-square test and linear models were built to assess associations between the ethical statement presentation and the final ARRIVE Essential 10 score with the country, the species, and the journal. We found that 15% of the articles did not present an ethical statement. The journal with the highest impact factor and the countries of the Global South presented an ethical statement more frequently. Regarding the Essential 10, the item with the lowest agreement score was ‘Blinding’ and the one with the highest agreement was ‘Outcome Measures’. Also, significant differences were found between journals in terms of the Essential 10 score. Essential 10 provides relevant information that allows reviewers and readers to identify possible welfare risks and the validity of the results in animal welfare science publications. (shrink)

Amor Masovic, responsable de la commission de recherche des disparus en Bosnie-Herzégovine et ancien responsable de la commission pour l’échange des prisonniers pendant la guerre de 1992-1995, nous présente ensuite un tableau accablant des disparitions dans les guerres récentes en ex-Yougoslavie, et des pratiques pour faire en sorte que ceux-ci ne soient ni retrouvés ni, encore moins, identifiés (d’où des fosses communes de deux types : « primaires » – où les corps furent enterrés initialement – et « secondaires (...) » – où ces mêmes corps furent ré-enterrés, souvent démembrés, après avoir été déterrés pour être dispersés et moins aisés à repérer). 28 000 des 40 000 disparus ex-Yougoslaves relèvent du conflit en Bosnie et sont à 95 % des civils protégés par les conventions de Genève. Sur les 280 charniers identifiés la plupart se trouvaient à l’arrière et non sur le front et les disparitions sont datables à des périodes de non-combat. Le but de la commission est donc d’abord de retrouver et identifier les morts pour « faire savoir » et permettre le deuil (puisque la barbarisation qui a été exercée est double : contre les victimes et contre leurs familles qui ne peuvent « vivre » tant qu’elles n’ont pas de certitude). En outre, faute de disposition légale et d’une absence de droit spécifique des disparus personne ne peut être incriminé pour une disparition devant le TPIY où les « disparus » ne sont donc pas représentés. Amor Masovic tire quatre conclusions de son exposé : 1) la barbarie exprimée aujourd’hui est pour partie un résultat des manques de la justice à l’égard des crimes de guerre de la seconde guerre mondiale ; 2) la guerre contre les civils augmente en même temps qu’augmentent les dispositions internationales contre ces exactions qui restent donc purement formelles ; 3) en Bosnie, la barbarisation s’est exercée sur les corps des victimes de façon redoublée puisque l’anéantissement des preuves du crime fait que la mort n’est pas une vraie fin. D’où une forme particulière de barbarisation d’après-guerre ; 4) seul élément plus « positif » : en Bosnie des échanges de prisonniers eurent lieu pendant la guerre sans attendre la fin du conflit ce qui est rarissime et va au-delà des exigences posées par les conventions de Genève en matière de libération des prisonniers. (shrink)

I. L'organisation -- II. La génération -- III. La sensation.

This article introduces some soft computing methods generally used for data analysis and flow pattern detection in fluid dynamics. These techniques decompose the original flow field as an expansion of modes, which can be either orthogonal in time, or in space or in time and space, or they can simply be selected using some sophisticated statistical techniques. The performance of these methods is tested in the turbulent wake of a wall-mounted square cylinder. This highly complex flow is suitable to show (...) the ability of the aforementioned methods to reduce the degrees of freedom of the original data by only retaining the large scales in the flow. The main result is a reduced-order model of the original flow case, based on a low number of modes. A deep discussion is carried out about how to choose the most computationally efficient method to obtain suitable reduced-order models of the flow. The techniques introduced in this article are data-driven methods that could be applied to model any type of non-linear dynamical system, including numerical and experimental databases. (shrink)

Trabajo que aborda, desde la perspectiva de la postsecularización, la realidad sociorreligiosa de Canarias, partiendo del estudio de la comunidad de practicantes de la Regla de Osha-Ifá. En esa línea, analiza cómo la visibilidad de los rituales y prácticas de esta religión en la esfera pública suponen un reto para el reconocimiento normativo de la pluralidad ¿Es la postsecularización un paradigma para una aproximación fructífera de las transformaciones sociorreligiosas que se dan en el contexto del archipiélago? En este sentido, se (...) busca reflexionar sobre el papel de las prácticas religiosas ligadas a la sanación y la medicina popular como un ámbito de conflicto entre la población local y estas comunidades. Conflicto del que se hacen eco los Medios de Comunicación tradicionales y las Redes Sociales digitales. Un universo que implica el uso de los recursos locales y se inserta en los debates sobre las relaciones ecológicas, interespecies y la espiritualidad. Se busca estudiar este proceso en constante movimiento, donde modernidad y religiosidad conviven y se nutren. Para ello, tanto la perspectiva procesual, donde la performatividad se convierte en el foco del análisis, como el planteamiento de la postsecularización y su necesidad de un diálogo entre lo teórico y lo empírico, permitirían avanzar en investigaciones capaces de un reconocimiento de otras formas contemporáneas de vivir y pesar lo sagrado y lo espiritual. (shrink)

The aim of this paper is to propose a particular conception and formulation of the concepts of formal derivation and axiomatic system, which, although not orthodox, remain part of classical first order logic. It is proposed, in particular, that the definition of formal derivation includes the pos..

Humankind is currently witnessing, and shaping, the most significant and rapid paradigm shift in human history - a paradigm shift of major demographic, economic, ecological, and geo-political dimensions. For the first time in human history - we are faced not with just one crisis - but a confluence of several crises; crises that are not related to a single tribe or community - a single nation -or a single region of the world - but are each global in scale. To (...) meet the challenges of these global crises will require an equally historic paradigm shift; a paradigm shift with a strong environmental ethic that restores ecological balance and integrity to our failing ecosystems, and that addresses the critical issue of climate change; a paradigm shift toward an economic system that brings about an end to poverty — and a paradigm that brings an end to war as a means to solving conflict, as it is only through a global family in harmony and peace with itself, that we can solve the unprecedented global issues facing our one common home, planet earth - and our one common future as a global family. The travel and tourism industry has, and will continue to play a vital and leading role toward this paradigm shift, and as the world's largest industry involving virtually every nation in the world — will be the central pillar of a Peace through Commerce movement. The dramatic growth of tourism in the past 60 years is one of the most remarkable economic and social phenomena of our time. The industry has grown from a total of 25 million international arrivals in 1950 to a projected 1 billion international arrivals in 2010, and a further projection to 1.6 billion by 2020. Beginning with the emergence of "Ecotourism" in the late 1980' s, there are an increasing number of tourism market segments which fall within a broad category that can be called "Peace Tourism," and classified within a framework that includes peace within ourselves, peace with others, peace with nature, peace with past generations, peace with future generations, and peace with our Creator. Since its birth in 1986, the International Institute for Peace through Tourism (IIPT) has been promoting these values of tourism together with its vision of Travel and Tourism as the world's first "Global Peace Industry" - an industry that promotes and supports the belief that every traveler is potentially an "Ambassador for Peace." This "higher purpose of tourism" includes the key role of tourism in promoting international understanding and collaboration among nations; environmental protection and preservation of biodiversity; enhancing cultures and valuing heritage; contributing to sustainable development and poverty reduction; and healing wounds of conflict. (shrink)

Le religieux est-il un objet de recherche comme les autres ? Exige-t-il une certaine sensibilité de la part du chercheur ou de la chercheuse ? Issus de disciplines diverses, les auteurs et auteures se prononcent sur les distinctions et les convergences entraînées par la mise en tension de la neutralité et de l’engagement dans l’étude du religieux. Comprise superficiellement, cette opposition peut paraître factice : l’engagement n’est pas nécessairement religieux, car la vérité comprend aussi un engagement, et la neutralité n’est (...) pas nécessairement objective, car il y a des neutralités engagées. Qui prend au sérieux cette question n’a pas d’autres choix que d’éviter les dichotomies simplistes et d’aborder de front ce qui unit et différencie plus fondamentalement les relations entre savoir et croire. -/- En posant la relation « neutralité ou engagement » sous forme interrogative, cet ouvrage souhaite traiter des enjeux liés au positionnement épistémologique des chercheurs et des chercheuses ainsi que de la responsabilité scientifique envers le religieux. (shrink)

Business Ethics: A European Review, EarlyView.